Exegetical and Hermeneutical Commentary of 1 Timothy 5:11
But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
11. But the younger widows refuse ] There is no article, ‘younger’ than 60 years; but also more generally, ‘comparatively young.’ ‘Refuse,’ i.e. decline to put on the roll of maintenance.
when they have begun to wax wanton ] Rather, when they have come to wax wanton. The aorist subjunctive which has the support of should be retained, though Alford follows A in reading future indicative. The verb takes up the ‘prodigal living’ of 1Ti 5:6, seeming to be connected with strenuus, ‘strong,’ and so like ‘lusty’ and ‘lustful’ having the idea of wanton licence. The simple verb is used in Rev 18:7; Rev 18:9 of Babylon, ‘She glorified herself and waxed wanton,’ ‘the kings of the earth committed fornication and lived wantonly with her.’ With the compound form used here may be compared similar compounds, to laugh against, Mat 9:24, ‘and they laughed Him to scorn;’ to witness against, Mar 14:60, ‘what is it which these witness against thee?’
against Christ ] The only place in the Pastoral Epistles where ‘Christ’ is used alone, ‘Christ Jesus’ being the most common title employed.
they will marry ] Rather, they choose marrying. Their mind is set on husband hunting, with no limitation now of ‘only in the Lord.’
Fuente: The Cambridge Bible for Schools and Colleges
But the younger widows refuse – That is, in respect to the matter under discussion. Do not admit them into the class of widows referred to. It cannot mean that he was to reject them as members of the church, or not to treat them with respect and kindness.
For when they have begun to wax wanton against Christ – There is probably a thought conveyed by these words to most minds which is by no means in the original, and which does injustice both to the apostle and to the younger widows referred to. In the Greek there is no idea of wantonness in the sense of lasciviousness or lewdness; nor was this, though now a common idea attached to the word, by any means essential to it when our translation wan made. The word wanton then meant wandering or roving in gaiety or sport; moving or flying loosely; playing in the wind; then, wandering from moral rectitude, licentious, dissolute, libidinous – Webster. The Greek word here used, katastreniazo, occurs nowhere else in the New Testament. The word streniao – however, is used twice, and is in both cases translated lived deliciously; Rev 18:7, Rev 18:9. The word is derived from strenos (whence strenuous), properly meaning rudeness, insolence, pride, and hence, revel, riot, luxury; or from – streenees – , the adjective – strong, stiff, hard, rough. The verb then means to live strenuously, rudely, as in English, to live hard; also, to live wild, or without restraint; to run riot, to live luxuriously. The idea of strength is the essential one, and then of strength that is not subordinate to law; that is wild and riotous; see Pussow and Robinson, Lexicon. The sense here is, that they would not be subordinate to the restraints implied in that situation, they would become impatient, and would marry again. The idea is not that of wantonness or lewdness, but it is that of a mind not subdued by age and by trials, and that would be impatient under the necessary restraints of the condition which was contemplated. They could not be depended on with certainty, but they might be expected again to enter into the married relation.
They will marry – It is clear, from this, that the apostle did not contemplate any vows which would prevent their marrying again; nor does he say that it would be absolutely wrong for them to marry, even if they were admitted in to that rank; or as if there were any vows to restrain them from doing it. This passage, therefore, can never be adduced in favor of that practice of taking the veil in nunneries, and of a vow of perpetual seclusion from the world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. But the younger widows refuse] Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See note on 1Ti 5:14.
Wax wanton] . From , intensive, and , to act in a luxurious or wanton manner. The word is supposed to be derived from , to remove, and , the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But the younger widows refuse: by the younger widows the apostle seems (by the last words of this verse) not to mean those that were under threescore, but the younger sort of widows, not past child-bearing; he would not have those (that is, being under no extraordinary circumstances of sickness, or lameness, or the want of their senses) be maintained at the charge of the church, because they were able to labour; nor yet to be taken into any employment relating to the church.
For when they have begun to wax wanton against Christ; . How the Vulgar Latin comes to translate this, wax wanton in Christ, I neither understand whether with respect to grammar or sense. Erasmus translates the verb, when they have committed whoredom; but Rev 18:9 confuteth this sense, where we translate it, lived deliciously, (being without the preposition ), which certainly better expresseth the sense, as also doth our translation, wax wanton; it properly signifies either the lustiness, or the headstrong temper, of beasts, that wax fat.
Against Christ, is against the rule of the gospel, and their profession of Christ; or they disdain the office of serving the saints, as too mean, and laborious, and sin against Christ, in whose name, and for whose glory, and to whose members, the service was to be performed. And then
they will marry, and so put themselves into an incapacity to serve the church in the place of widows.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. youngerthan sixty yearsold (1Ti 5:9).
refuseto take on theroll of presbyteress widows.
wax wantonliterally,”over-strong” (2Ch26:16).
against Christrebellingagainst Christ, their proper Bridegroom [JEROME].
they willGreek,“they wish”; their desire is to marry again.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But the younger widows refuse,…. To admit them into the number of widows relieved by the church; partly because they are fit for labour, and so can take care of themselves; and partly because they may marry, as the apostle afterwards advises they should, and so would have husbands to take care of them:
for when they have begun to wax wanton against Christ; that is, being at ease, and without labour, live a wanton, loose, and licentious life, and in carnal lusts and pleasures, contrary to the commands of Christ, and to the reproach and dishonour of his name:
they will marry; not that it would be criminal for them to marry, or that second marriages are unlawful; for the apostle afterwards signifies that it was right, fit, and proper that such should marry; but his sense is, that marriage being the effect of wantonness, would not be so honourable in them, and especially after they had made application to the church for relief, and had declared themselves widows indeed, and desolate, and such as trusted in God, and gave themselves up to supplication and prayer; wherefore it would be much better for them, and more to the credit of religion, to marry first, than afterwards and it would be best not to apply at all to the church; and if they should, it would be most advisable to reject them for the said reasons.
Fuente: John Gill’s Exposition of the Entire Bible
But younger widows refuse ( ). Present middle imperative as in 4:7. “Beg off from.” They lack experience as above and they have other ambitions.
When they have waxed wanton ( ). First aorist (ingressive) active subjunctive of , late compound (only here and Ignatius), to feel the impulse of sexual desire, but simplex (Rev 18:7; Rev 18:9). Souter renders it here “exercise youthful vigour against Christ” ( , genitive case after in composition).
Fuente: Robertson’s Word Pictures in the New Testament
Younger [] . Almost in a positive sense,, young. Not, under sixty years of age.
Have begun to wax wanton [] . Not, have begun, but rather, whenever they shall come to wax wanton. Comp. 2Th 1:10. The compound verb, signifying to feel the sexual impulse, only here, and not in LXX or Class. The simple verb, strhnian to run riot, Rev 18:7, 9 and the kindred strhnov luxury, Rev 18:3. See note.
Against Christ [ ] . Their unruly desire withdraws them from serving Christ in his church, and is, therefore, against him. 121 This is the only instance in the Pastorals in which the Christ is used without Jews either before or after. In Paul this is common, both with and without the article.
They will marry [ ] . Better, they are bent on marrying, or determined to marry. The strong expression wax wanton makes it probable that qelein expresses more than a desire, as Rev. See on Mt 1:19. Gamein to marry, in the active voice, of the wife, as everywhere in N. T. except 1Co 7:39. 12 2
Fuente: Vincent’s Word Studies in the New Testament
1) “But the younger widows refuse” (neoteras de cheras paraitou) “But younger widows Iess than sixty years of age) refuse, reject, or turn away from enrollment for church welfare, charity, or support.”
2) “For when they have begun to wax wanton against Christ” (tan gar kataotreniasosin tou christou) “For whenever they grow wanton against Christ;” disregard their profession of faith and pledge to follow Him obediently; to “wax wanton against Christ” means to live in a manner in conflict with or opposition to Christ, Mat 12:30.
3) “They will marry;” (gamein thelousin) “They compulsively wish to marry;” without regards to the will and Word of -God, headlong they will marry, even an unsaved person; to take the younger widow as a welfare full charity enrollee, so that she would be free to be idle, would contribute to her worldliness, forbidden in the Scriptures, 1Jn 2:15-17; 2Co 6:14.
Fuente: Garner-Howes Baptist Commentary
11 Refuse younger widows He does not enjoin that they be excommunicated from the Church, or have any mark of disgrace put upon them; but he only asserts that they must not be rewarded by obtaining that honor which he has already mentioned. And if the Spirit of God, by the mouth of Paul, declares that no woman under sixty years of age deserves to be admitted into that order, because at that age the unmarried state was dangerous; what effrontery was it, afterwards, to lay down a law of celibacy for young women in all the warmth of youthful years? Paul, I say, does not allow of abstaining from marriage till they are in extreme old age, and altogether beyond the danger of incontinence. They afterwards came to forty years as the age for putting the veil on virgins, and next to thirty; and at length they began to put the veil — indiscriminately, and without exception — on females of any age. They allege, that continence is much easier for virgins, who have never had a husband, than it is for widows. But they will never succeed in proving, that there is no reason to dread that danger against which Paul guards and commands others to guard. Accordingly, it is rash, and even cruel, to lay a snare for those who still are young girls, and who would have been fitter for the married state.
For when they have begun to be wanton against Christ He says that they are “wanton against Christ,” who, forgetting the condition to which they were called, indulge in unbecoming mirth; for they ought to have kept themselves under the yoke of modesty, as becomes grave and respectable females. Accordingly, a more luxurious and abandoned course of life is a sort of wantonness against Christ, to whom they had pledged their fidelity. As Paul had seen many instances of this kind, he meets it by a general remedy, that none should be admitted who were of an age that could ever induce them to desire to be married.
How many monsters of crimes are produced every day in Popery by that compulsory celibacy of nuns! What barriers does it not deliberately break through! And therefore, although this course had at first appeared to be commendable, yet, taught by experiments so many and so terrible, they ought to have somewhat complied with in the counsel of Paul. But they are so far from doing this, that they provoke the wrath of God more and more, from day to day, by their obstinacy. Nor do I speak of nuns only, but priests and monks are also compelled by them to observe perpetual celibacy. Yet disgraceful lusts rage amongst them, so that hardly one in ten lives chastely; and in monasteries, the least of the evils is ordinary fornication. If they would incline their heart to hear God speaking by the mouth of Paul, they would instantly have recourse to this remedy which he prescribes; but so great is their pride, that they furiously persecute all who remind them of it.
Some read the words thus: — “When they become wanton, they will marry in opposition to Christ.” Although this makes little difference as to Paul’s meaning, the former view is preferable.
Fuente: Calvin’s Complete Commentary
(11) But the younger widows refuse.The younger womenyounger used in a general sensemust positively be excluded from, and held ineligible for, this presbyteral order.
This direction by no means shuts them out from participation in the alms of the Church, if they were in need and destitute; but it wisely excluded the younger women from a position and from duties which they might in their first days of grief and desolation covet, but of which, as time passed onas experience had shown St. Paulthey not unfrequently wearied. Those who had put their hands to the plough and afterwards looked back, he proceeds to tell us, would be a hindrance to the Churchs work, and in some cases might prove a subject of scandal and reproach.
For when they have begun to wax wanton against Christ.The Apostle was looking on to the time when, the first fervour excited by grief and sorrow being past, these younger sisters in many instances would begin again to long after their old pursuits and pleasures. The Greek word rendered wax wanton suggests especially the idea of restiveness. They will loseto use Jeromes well-known expressiontheir love for their own proper BridegroomChrist.
They will marry.The sight of domestic happiness enjoyed by other women will affect them. They, too, will long in their poor hearts for home joys; they will weary for the prattle of their own little children.
How much untold misery would have been avoidedhow many wasted lives would have been saved for good and useful service, had Churchmen in later times only obeyed the words and carried out the thoughts of Paul, and persistently refused, as did St. Paul and Timothy, to receive the proffered services of women still too young in years for such devoted work, but who, through a temporary pressure of sorrow, dreamed for a moment they would be able to carry out their purpose of a life-long renunciation of the world, its excitement and its joys.
St. Paul, writing under the inspiration of the Holy Spirit, saw how too often such renunciation, made under peculiar pressure of circumstances, undertaken with the hot fervour of youth, in later days would become weary and distasteful.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Cases to be rejected as not widows indeed, and so not to be permanently enrolled.
Younger widows As able, usually, to support themselves; or likely to get a husband to support them.
Refuse Reject from the college of superannuated widows entitled to support.
For It is of the first importance that the enrolled widowhood should possess the perfect veneration of the Church, since nothing would more surely arrest the contributions and break up the institution than a suspicion in the Church that its money went to a lot of wanton flirts.
When they wax wanton The verb wax wanton refers to the sexual impulse arising from vigorous middle life. Under its influences not apostasy, but a wandering from Christ, and (1Ti 5:13) idleness and dissipation, result.
They will marry Rather, they will, or determine, to marry. The apostle does not say or mean that the marrying itself is against Christ. On the contrary, (1Ti 5:14,) he decides that it is the best thing they can do. But, first, the marriage, in such a case, results from an undevout mental state, scandalizing and endangering to the venerable college; and it results in an inroad by marriage upon the enrolment, indicating that it need not and should not have been made. It is, in general, better that the younger widows be turned over to matrimony, (1Ti 5:14,) possible or probable, than be enrolled.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But younger widows refuse, for when they have become lax against Christ, they desire to marry, having condemnation, because they have rejected their initial dedication of faith.’
But younger widows were to be refused. They were not, of course, refused the opportunity of doing good works. What was refused was their dedicating themselves to a ‘permanent full-time commitment’, and that was because understandably they might wish eventually to marry again, at which point they would then be unable to maintain their full-time commitment to the work of the church to which they were irrevocably committed. As bearing children was also very much in the purpose of God for women (1Ti 2:15) it must not be hindered by having made a commitment which would then have to be broken. For Paul recognised that if they subsequently began to feel an urge to fulfil their calling to produce children (1Ti 2:15) they might then break their commitment and marry, and thus come under the charge that they had failed in their dedication In Paul’s words, ‘they would have become lax against Christ’. Thus it is clear that the commitment once given was seen as binding them permanently in a world where people were used to being ‘bound’ by their obligations. If we took our commitments as seriously as Paul did these women’s commitment, the church today would make a much greater impact on the world. But today we think we can treat God as though He must fit into our plans.
There is no suggestion here that marrying and having children was in any way second best. Indeed that was God’s requirement for women of suitable age (1Ti 2:15). It was simply a recognition that once a person had made a firm commitment to a particular Christian service it was seen as permanently binding, as something that God had called them into.
Fuente: Commentary Series on the Bible by Peter Pett
1Ti 5:11. When they have begun to wax wanton against Christ, The word , is a strong expression, which cannot be exactly rendered into English. When these widows grew negligent of their proper duty, sensual affections might prevail upon them; and their credit among Christians being hurt by such an unbecoming conduct, it is very probable that they would even take up with heathen husbands, and so be led to apostatize from Christianity.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Ti 5:11 . ] is not here strictly comparative in reference to 1Ti 5:9 (Wiesinger: “widows under sixty years”); it is rather a positive, as in 1Ti 5:1-2 (so, too, van Oosterzee).
] in opposition to , 1Ti 5:9 (and in opposition to in 1Ti 5:3 ); yet in such a way that, according to the analogy of the passages, 1Ti 4:7 , 2Ti 2:23 , Tit 3:10 , Heb 12:25 , it denotes not only that they are to be omitted from the , but also that they are to be avoided personally. Luther: “the young widows, however, get rid of.” [181] The reason for this injunction is given by the apostle in the next words: ] The meaning of the verb is variously given by expositors. Several take it as equivalent to “be voluptuous, lust after,” and so refer it to sexual relation, appealing to Rev 18:9 , where is used along with . But this collocation does not prove that the verbs are related in sense, all the less that in the passage is not used literally. Even in Rev 18:3 , has not the meaning of sexual desire, but more generally of “ wantonness .” There is no justification, therefore, for de Wette’s translation: “to feel sexual desire,” and that of Jerome ( Ep . 123, Rev 11 , ad Agcrochiam al. Gerontiam ): quae fornicatae sunt. Others maintain here the more general meaning of the word luxuriari (Wiesinger; van Oosterzee also translates: “if they have become luxurious,” but explains it of voluptuous desire, of the pruritus libidinosus). Since the word also occurs in the sense of violent desire for something ( Lycophr. 438, see Pape, 5, s.v. ), Plitt explains as equivalent to “go in pursuit of the satisfaction of one’s desires,” but without saying what desires are here meant. In Pape, the word is explained as equivalent to “be insolent” ( = “insolence”); so, too, in Stephanus ( = insolentius et lascivius me gero adversum); similarly Theophylact: . It will be most correct to adhere to the meaning “be luxurious.” In all these various explanations the prefix is taken in the sense of hostile opposition, and the genitive regarded as the object to which those widows are opposed by their . This reference of is in entire accordance with Greek usage; comp. in the N. T. the words: , , , . Hofmann’s explanation completely diverges from these: “After such widows have let the Saviour have their whole desire, after they have delighted in Him, they wish to marry.” For this interpretation of , Hofmann appeals to Psa 37:4 , where the Hebrew (“rejoice in God, delight in God”) is translated in the LXX. by . But to this there are three objections (1) This interpretation of in a good sense is quite singular in nature; (2) cannot without proof be considered identical with ; and (3) is explained simply by “after that,” whereas it properly means: “ in case that, so soon as .” may indeed be sometimes rendered by “after that;” but whereas the latter only expresses the relation of time, is only used in such cases of an inner relation. In the present case it shows that the is something which has its ground or presupposed condition in the of the widows. But how can it be imagined that delight in the Lord gives any ground whatever for the desire of marriage?
Besides, the whole context compels us to take . in a bad sense. [182]
] We must not overlook the fact that Paul does not say simply ; he wishes here to bring out the direction in which their thoughts turn. If a widow received the honourable distinction of , she had to recognise it as her duty to devote her life henceforth to her office, to her works of love for the church. These she must regard as her life-vocation. But in young widows the worldly desire was roused only too easily, so that they put aside their life-vocation, and sought only their own satisfaction in forming a new marriage, thereby withdrawing themselves from the work for the church. Their thoughts were therefore turned to something else than the things to which their position in the church directed them. [183]
[181] Baur at an earlier period ( Die Sog. Pastoralbriefe , p. 47) construed grammatically together, and only very arbitrarily, it is true maintained that these are distinguished from those in ver. 9 by being only virgins (and not ) bearing the name of . Later ( Paulus, d. Ap. J. Chr . p. 497) he expressed the opinion that and are not to be taken together, that the one is the subject rather, the other the predicate, and that the words accordingly have the sense: “Younger persons of the female sex do not receive into the list of the .” This only adds to the arbitrariness of the historian, the arbitrariness of the exegete.
[182] Even earlier expositors rejected the strange opinion which Heydenreich adopts, that “ in its root-signification and origin means, cast off the reins, he or become unbridled.” Quite as wrong is the inversion of thought which Heinrichs takes up, saying: clarius mentem expressisset Ap. inverso ordine: , ; for is a consequence of the , not vice vers .
[183] It is to be noted that Paul does not speak of the on the part of the widows as necessarily a . He is not uttering any general principle; he is dealing only with the actual circumstances which were occurring among the widows under discussion.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
Ver. 11. To wax wanton ] To run away (as pampered palfreys) a with the bit between their teeth, and to play the jades, .
a A saddle horse for ordinary riding as distinguished from a war horse; esp. a small saddle horse for ladies. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] But younger widows decline (to place on the , see above on 1Ti 5:9 ; not ‘avoid,’ for fear of scandal , as Chrys. in the homily above cited: nor both of these combined, as Huther: nor ‘decline as objects for the alms of the church,’ as some above. Baur’s idea (Paulus u. s. w. p. 497), that is the predicate, ‘ the younger women decline as widows ,’ refuse to put on the list of widows, is not justified by the construction, nor does it derive any support from the rendering given above of , 1Ti 5:9 ): for when they shall wax wanton (a very full account of the usage of and with the indic. is given in Klotz, Devar. ii. pp. 468 ff. Ellicott sums it up by saying that in such cases the whole conditional force is restricted to the particle, and there is no necessary internal connexion between the verb in the protasis and that in the apodosis. He does not hold this to be applicable here, and therefore prefers the rec. reading) against ( , and , see reff. from (strenuus), ‘ strong ,’ ‘to be strong,’ whence – ., to be strong against , to rebel against (see Ellic. here): and in the particular matter here treated, ‘to become wanton against’) Christ (their proper bridegroom: Jerome’s expression, ep. 123 (11) ad Ageruchiam (Gerontiam) 3, vol. i. p. 901, which the Commentators blame as too strong, in fact gives the sense well, “qu fornicat sunt (-cantur?) in injuriam viri sui Christi.” Thl. similarly, but too vaguely, , ), they desire to marry (again), having (bearing on themselves, as a burden: see reff. and Gal 5:10 ) judgment (from God: and as the context necessarily implies, condemnation : but we must not so express it in a version: that which is left to be fixed by the context in the original, should be also left in a translation. The meaning ‘bringing on themselves the imputation of having,’ &c., given by De W. and upheld by Huther, al., appears to me to be ungrammatical), because they set at nought their first faith (i.e. broke, made void, their former promise. So Chrys., interpreting it, , Hom. var. ut supra: and again, , Hom. in loc.: Thdrt. , : Thl. . Tert. de monogam. 13, vol. ii. p. 948, “quod primam fidem resciderunt, illam videlicet a qua in viduitate invent et profess eam non perseverant.” Aug. in Ps. 75:12, 16, vol. iv. p. 968: “Quid est ‘primam fidem irritam fecerunt?’ voverunt et non reddiderunt.” Having devoted themselves to widowhood as their state of life, and to the duties of the order of as their occupation, they will thus be guilty of a dereliction of their deliberate promise. Of the later vows of celibacy, and ascetic views with regard to second marriages, there is no trace: see below. Calv. (al.) interprets of falling away from the faith , ‘quia a fide baptismi et Christianismo prorsus deficiant,’ and defends this view against that given above, calling it ‘nimis frigidum:’ but as it seems to me quite unsuccessfully. He expresses well, however, the difference between this addiction to single life and the later compulsory vows: ‘non ideo clibes se fore promittebant olim vidu, ut sanctius agerent vitam quam in conjugio: sed quod non poterant marito et ecclesi simul esse addict:’ see the rest of his note).
Fuente: Henry Alford’s Greek Testament
1Ti 5:11 . There are two main factors in the interpretation of this verse: (1) a general Church regulation not laid down by St. Paul but found in existence by him that a widow in receipt of relief should be ; and (2) his determination to make provision that no scandal should arise from broken vows. The notion was that there was a marriage tie between Christ and the Church widow. This would be her first faith, her earliest and still valid plighted troth. Cf. Rev 2:4 , (of the Church at Ephesus).
may be rendered positively, young .
: reject . This verb is used of “profane and old wives’ fables” (1Ti 4:7 ), of “foolish and ignorant questionings” (2Ti 2:23 ), of “a man that is heretical” (Tit 3:10 ); so that, at first sight, it seems a harsh term to use in reference to “young widows”. But the harshness is explained when we remember that St. Paul is speaking, not of the widows in themselves, but as applicants for admission to the roll of specially privileged Church widows. In a Church still immature as to its organisation and morale the authorities would be only courting disaster were they to assume the control of young widows, a class whose condition gave them independence in the heathen society around them.
: Cum enim luxuriatae fuerint [ in deliciis egerint , [280] 110 ] in Christo (Vulg.).
[280] Speculum
The word denotes the particular character of their restiveness. It was understood with this sexual reference in Pseud. Ignat. ad Antioch . 11, , . (over-strength), wantonness or luxury occurs Rev 18:3 ; , Rev 18:7 ; Rev 18:9 , to wax wanton, live wantonly , or luxuriously . The preposition , with the genitive, has the sense against, of opposition, as in , , , , , etc.
For with the subjunctive or indicative, see Winer-Moulton, Grammar , p. 388. The subjunctive, as in the text, is the normally correct way of expressing a contemplated contingency.
: Here only in the Pastorals.
: has here an emphatic sense, as in Joh 7:17 ; and its association here supports the view that it “designates the will which pro-deeds from inclination,” as contrasted with , “the will which follows deliberation” (Thayer’s Grimm, s.v .). is used of the woman also, 1Ti 5:14 , Mar 10:12 ; 1Co 7:28 ; 1Co 7:34 .
Fuente: The Expositors Greek Testament by Robertson
refuse. See 1Ti 4:7.
begun to wax wanton = grown wanton. Greek. katastreniaso. Only here.
Christ. App-98.
will. App-102.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] But younger widows decline (to place on the , see above on 1Ti 5:9; not avoid, for fear of scandal, as Chrys. in the homily above cited: nor both of these combined, as Huther: nor decline as objects for the alms of the church, as some above. Baurs idea (Paulus u. s. w. p. 497), that is the predicate,-the younger women decline as widows, refuse to put on the list of widows, is not justified by the construction, nor does it derive any support from the rendering given above of , 1Ti 5:9): for when they shall wax wanton (a very full account of the usage of and with the indic. is given in Klotz, Devar. ii. pp. 468 ff. Ellicott sums it up by saying that in such cases the whole conditional force is restricted to the particle, and there is no necessary internal connexion between the verb in the protasis and that in the apodosis. He does not hold this to be applicable here, and therefore prefers the rec. reading) against (, and , see reff.-from (strenuus), strong,-to be strong, whence -., to be strong against,-to rebel against (see Ellic. here): and in the particular matter here treated, to become wanton against) Christ (their proper bridegroom: Jeromes expression, ep. 123 (11) ad Ageruchiam (Gerontiam) 3, vol. i. p. 901, which the Commentators blame as too strong, in fact gives the sense well,-qu fornicat sunt (-cantur?) in injuriam viri sui Christi. Thl. similarly, but too vaguely,- , ), they desire to marry (again),-having (bearing on themselves, as a burden: see reff. and Gal 5:10) judgment (from God: and as the context necessarily implies, condemnation: but we must not so express it in a version: that which is left to be fixed by the context in the original, should be also left in a translation. The meaning bringing on themselves the imputation of having, &c., given by De W. and upheld by Huther, al., appears to me to be ungrammatical), because they set at nought their first faith (i.e. broke, made void, their former promise. So Chrys., interpreting it, , Hom. var. ut supra: and again, , Hom. in loc.: Thdrt. , : Thl. . Tert. de monogam. 13, vol. ii. p. 948,-quod primam fidem resciderunt, illam videlicet a qua in viduitate invent et profess eam non perseverant. Aug. in Ps. 75:12, 16, vol. iv. p. 968: Quid est primam fidem irritam fecerunt? voverunt et non reddiderunt. Having devoted themselves to widowhood as their state of life, and to the duties of the order of as their occupation, they will thus be guilty of a dereliction of their deliberate promise. Of the later vows of celibacy, and ascetic views with regard to second marriages, there is no trace: see below. Calv. (al.) interprets of falling away from the faith,-quia a fide baptismi et Christianismo prorsus deficiant, and defends this view against that given above, calling it nimis frigidum: but as it seems to me quite unsuccessfully. He expresses well, however, the difference between this addiction to single life and the later compulsory vows: non ideo clibes se fore promittebant olim vidu, ut sanctius agerent vitam quam in conjugio: sed quod non poterant marito et ecclesi simul esse addict:-see the rest of his note).
Fuente: The Greek Testament
1Ti 5:11. , refuse) Do not take up their case. The same word occurs, Tit 3:10 (reject, ).- ) when they have begun to wax wanton (to indulge in luxury) against Christ, viz. with regard to ecclesiastical benefits. The genitive is governed by ; what is, see Rev 18:3 (The abundance, or power, of her delicacies, ). Extravagance (wantonness) and Christ are by no means compatible.- , Christ) to whom they had entirely devoted themselves.-, they will) the matter being no longer undecided.
Fuente: Gnomon of the New Testament
1Ti 5:11
But younger widows refuse:-Do not take into the number to be honored or supported widows younger than threescore.
for when they have waxed wanton against Christ,-Those younger than sixty are liable to grow wanton or wax lustful against Christ. [The word wanton implies indulging in desires which, in spirit and conduct, are in opposition to Christ. It is to surrender oneself to a carnal and luxurious course of life as antagonistic to the claims and calling of Christ.]
they desire to marry;-The flesh lusteth against the Spirit. (Gal 5:17.) He does not condemn their marrying, but encourages it. (1Ti 6:14.) The point the apostle makes is that the younger widows would cultivate idle habits and excite wanton and lascivious feelings that would lead them to give up faith in and obedience to Christ and they would seek marriage.
Fuente: Old and New Testaments Restoration Commentary
the younger: 1Ti 5:9, 1Ti 5:14
to wax: Deu 32:15, Isa 3:16, Hos 13:6, Jam 5:5, 2Pe 2:18
they will: 1Ti 5:14, 1Ti 4:3, 1Co 7:39, 1Co 7:40
Reciprocal: Mat 19:10 – General Rom 7:3 – though 1Co 7:9 – let Tit 2:4 – the
Fuente: The Treasury of Scripture Knowledge
1Ti 5:11. Younger widows refuse means not to take them into the list of those who are to be supported by the funds of the church. Begun to wax wanton is all from KATASTRENIAO, which Thayer defines, “to feel the impulses of sexual desire.” They will marry. This phrase if taken by _ itself would not state any sin, for it is the Lord’s own plan for the lawful gratification of the desire (1Co 7:2). But in the case of these women, they would have been rceived among those who were supposed to be past the ordinary age when marriage would be thought of, and were lonely and ready to give their entire attention to the work of the Lord and dependent on the church.
Fuente: Combined Bible Commentary
1Ti 5:11. Refuse, i.e. decline to place them on the register of those entitled to special privileges.
Wax wanton. Another of the vigorous colloquial phrases of the Epistle, implying partly wilful resistance, partly lascivious desire.
They will marry. The Greek is more emphatic: They will or desire to marry.
Fuente: A Popular Commentary on the New Testament
Next he tells him what sort of widows he would have him refuse and reject, and by no means admit into the number of deaconesses, or the church’s servants; namely, the younger widows, who were not past child-bearing; and therefore waxing wanton against Christ, would marry; that is, growing weary of the church’s service, and despairing of marriage in the church, would revolt from the faith, and marry some infidel out of the church.
Having damnation; that is, committing a sin worthy of damnation, and bringing themselves into a damnable condition. Because they renounced their first faith, which they made profession of when they were baptized, turning apostates to please their infidel husbands, which the apostle calls a turning after Satan, 1Ti 5:15, to the great scandal of Christianity.
Observe next, Our apostle shows that such young widows are usually idle, wandering about from house to house, prying into and tattling about other folks’ matters; to avoid all which he advises the young women, and particularly the younger widows, to marry and serve God in a conjugal relation, bearing and bringing up their children, guiding their families, and giving no occasion to the enemies of religion to reproach either it or themselves.
From all which we may note, That celibacy, or a single life, is no such state of holiness and perfection as the church of Rome would persuade us: we see here it has its temptations and snares, and those not a few nor small; and that our apostle in some cases, and to some persons, recommends a married life before it.
Observe lastly, For a close of his discourse concerning widows, he advises, that if any Christian have any helpless widow of his own family, or amongst his relations, that he relieve and maintain her, if he be able, and not cast her upon the charity of the church, lest there be not a sufficiency to supply the wants of such as are widows indeed, aged and helpless; for any to eat the poor’s bread, who are not poor, and to whom it does not belong, is robbery.
Fuente: Expository Notes with Practical Observations on the New Testament
1Ti 5:11-13. But the younger widows refuse Do not choose; for when they have begun to wax wanton against Christ To whose more immediate service they had devoted themselves; they will marry And, perhaps, to husbands who are strangers to Christianity, or at least not with a single eye to the glory of God, and so withdraw themselves from that service of Christ in the church which they were before engaged in. On the word , rendered to wax wanton, Erasmus remarks, that it comes from , to pull away, and , reins, and that the metaphor is taken from high-fed brute animals, which, having pulled away the reins, run about at their pleasure. Le Clerc and some others translate the clause, who do not obey the rein. The apostle plainly means, that the younger widows, who had undertaken the office of teaching the young of their own sex, not being willing to continue under that restraint from marriage which they had laid on themselves by devoting themselves to the service of Christ, and which the nature of their office required, would marry, and desert his service. Having damnation Condemnation rather, both from God and men; because they have cast off their first faith Have deserted their trust in God, and have acted contrary to their first conviction, namely, that wholly to devote themselves to his service was the most excellent way; for their first faith here means that faithfulness to Christ which they had virtually plighted, when they took on them the office of teaching the younger women; for by marrying they put it out of their power to perform that office with the attention and assiduity which it required. And withal they learn to be idle Slothful and negligent in the office they have undertaken, and instead of attending to the proper duty of their charge, wandering about, &c.; tattlers also Greek, , triflers, foolish talkers, or talebearers; a vice to which women, who go about from house to house, are commonly much addicted; busy-bodies Concerning themselves unnecessarily and impertinently in the affairs of others; speaking things which they ought not Things very unbecoming.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Verse 11
Refuse; that is, in respect to the appointment or election referred to above. (1 Timothy 5:9.)
Fuente: Abbott’s Illustrated New Testament
1Ti 5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
This is not a prohibition of helping a widowed woman under sixty, but it is a prohibition of putting her on the list for permanent help.
Any woman that has not worked and looses her husband might need help to get onto her feet, but the help should be viewed by her and the church as only temporary.
The thought of the text in other translations has the idea of when they have healed from their loss they will begin to have desires toward the opposite sex and that they will probably marry and not need the help of the church.
In my mind the younger woman might make a commitment to the Lord and to serve Him, but as the healing process goes along, she might find that she desires to remarry.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:11 {10} But the younger widows {d} refuse: for when they have begun to wax wanton against Christ, they will marry;
(10) The first reason why younger widows are not to be admitted to this ministry, that is, because of the unsteadiness of their age they will at length shake off the burden that Christ has laid upon them, and think rather upon marrying again: and so will forsake the ministry to which they had bound themselves.
(d) Take them not into the assembly of widows.
Fuente: Geneva Bible Notes
It was not wise to place younger widows on this list, and Paul explained why. Younger widows’ sensual desires would be stronger, and these feelings would make it very hard for them to remain committed to serving Christ wholeheartedly as single women.
"The metaphor is that of a young animal trying to free itself from the yoke, and becoming restive through its fulness [sic] of life." [Note: Bernard, p. 82.]
Paul evidently assumed that this commitment to the Lord characterized those on the list (cf. 1Ti 5:5). If the church leaders placed younger widows on the list and they wanted to remarry, they would have to set aside this pledge of devotion to and service of Christ alone. [Note: Knight, pp. 226-27.] They would thereby incur some form of temporal condemnation. Perhaps this punishment came from their consciences, their church family, or elsewhere. It certainly was not eternal condemnation.
"The pledge Paul referred to was probably a more or less formal commitment, taken on joining the list of widows, wherein the woman vowed to serve Christ entirely without thought of remarriage." [Note: Litfin, p. 743.]
Another interpretive option is that perhaps these verses describe more particularly a younger Christian widow faced with the temptation of marrying an unbeliever (cf. 1Co 7:39). [Note: Fee, 1 and 2 Timothy . . ., p. 121; Mounce, p. 291; Towner, The Letters . . ., p. 353.] Her sensual desires might overpower her commitment to do God’s will and lead her to live contrary to the faith that she professed. Many English translations render the Greek word pistin ("faith," 1Ti 5:12) "pledge." Obviously setting aside her previous pledge does not mean breaking her pledge to her husband since Paul encouraged widows to remarry (1Ti 5:14).
"The explanation for Paul’s strong words apparently lay in his view of widowhood as a spiritual commitment. He did not want younger widows to accept the calling of widowhood and then renounce that call with the appearance of any eligible man. It was better to allow them to plan for remarriage as he directed in 1Ti 5:14." [Note: Lea, p. 151.]